Excerpts for the forthcoming book, “Code of the Heart” Parshas Yisro/ ur,h (17th Parsha of 54 Sections of Torah) By Avraham David - grandson of the Strettyner Rebbe, Rabbi Solomon Langner, z”l Numerical Interpretation of Torah with aid of Gematria. Bible Code. Questions/Comments 908-907-0953. online at www.codeoftheheart.com ©2006 Dvar Torah 5766 “Study Gematria and Sharpen Your Wisdom Blessings of our Children In this week’s Parsha, we are privileged to receive the Ten Commandments at Mount Sinai in the year 2448. According to Rabbeinu Bachya, Mount Sinai merged with Mount Moriah. As noted in a previous discourse, we find the term Moriah encoded at the beginning of the Ten Commandments where the Torah says, rntk vktv ohrcsv kf ,t 'v hfbt, “…God spoke all these words saying , I am Hashem your God”…(Exodus 19:25-20:1). If we take the acronym of the underlined letters, it spells the term vhrn Moriah. We also find enclosed Moriah where the Torah mentions the creation of the world where the prophet Isaiah says the following; ohnkug rum 'v vhc hf sg hsg 'vc ujyc , “Trust in Hashem forever, for in God, Hashem, is the strength of the worlds” (Isaiah 25:4). If we take the acronym of the encircled letters it spells the term, Moriah. According to Rabbeinu Bachya, this phrase teaches us that God is our Rock. Moreover, we see that God’s name, vh yah, is actually an allusion to Mount Sinai. With the aid of the Atbash codes, we see how. The reverse of Yah has a Gematria of 130 as the h yod becomes a n mem and the v hei becomes a m tsadi. The word Sinai also has a Gematria of 130. Hence we see a connection between vhrn Moriah and hbhx Sinai as we received instruction from those two mountains which were really represent heaven as the Gematria of Sinai and Moriah are ohna. If we reverse the term Shamayim, we have 62, which is the Gematria of hbc b’ni, my child. We also see an allusion to a child where the Torah says that God will come in the ibgv cgc , in the thickness of the cloud, where the last letters (underlined) spells the term ic, child. What is the meaning of this? Why do we find a child encoded in God’s glory? According to Rabbi Avigdor Miller, z’tl, “ all the precedents of the Book of Breishis were required in order for this great people to become decent and righteous enough to be worthy of promotion to the status of “children of Hashem.” As proof of his statement, Rabbi Miller mentions Exodus 4:22, where it says ktrah hrfc hbc , my firstborn son is Israel, and Deuteronomy 14:1, where it says, ’v o,t ohbc , you are children to God. We even find the faces of children protecting the ark where the Talmud says that the Cherubim had faces of children (see Talmud Sucah 5b). But there is a contradiction. How can God command us to have the image of children (see II Chronicles 3:10)in the form of cherubim on the top of His holy ark when the Second Commandment prohibits idolatry which includes the ban on making an image? There is no clear answer from the Torah but based on my above analysis of God’s love for his children, He made an exception to the prohibition. Were they really images? Is there a contradiction? In reality, they were really spiritual angels from ohna, heaven who took up no space (see Baba Basra 99a) and blessings emanated through them as the term curf, cheruv, can be rearranged to spell the word lurc, baruch, meaning blessed, or rufc, bechor, firstborn. Moreover, according to the Talmud, when the nation of Israel did the will of God, the angels looked at each other and even embraced each other (see Yoma 54a), and when the nation sinned, they turned away from each other. In this day and age where we have the writings of our Ten Commandments and only the memory of our Holy Temple, may it be the will of God to speedily rebuild our Temple so that we and our children may merit the blessings of heaven on earth. A refuah shlaima to my dear Father, Yaakov Zev Ben Malka Blima, who is recovering from stroke at Vanderbilt Nursing Home, SI, NY Shabbat Shalom ouka ,ca
|